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Rabbi Eliyahu ben Shlomo Zalmen, the Vilna Gaon (1720-1797)[1] is descended from several prominent rabbinical scholars of Vilna: Rabbi Moshe Rivkas (1596-1671) and Rabbi Moshe Kremer (died 1688). The ancestry of these rabbis was known by the Gaon’s biographers for only a few generations, no earlier than the mid sixteenth century. To date relationships with other prominent rabbinical families was unknown. This was a rare situation considering that most ancient [or other suitable word] rabbinical families were interrelated and could trace their ancestry for centuries.

Throughout the course of the Bible the narrative revolves around the sequence of the generations, from the patriarchs, the division of the Children Of Israel into the Twelve Tribes, the Exodus from Egypt, the pioneers in the establishment of the Jewish nation in Eretz Yisrael, the Prophets, the Royal House of David until the destruction of Jerusalem and the Exile into the Diaspora

During the pre-Exilic period the Jews preserved records of their genealogical connection to the nation. This continuity was lost to a great extent due to the disruption of the Exile to Babylon and the Diaspora in Europe. Many families painstakingly preserved their traditions of descent even in the post-Exilic period. Some of these families settled in the Rhineland and France in the ninth and tenth centuries. A prominent family which claimed Davidic descent was that of great Biblical and Talmudic commentator Rashi (1040-1105). Traditions of descent from famous rabbis and in particular from Rashi have long intrigued genealogists. The subject was discussed at length in several issues of Avotaynu some years ago[2]. Rashi’s family and disciples established centers of learning and laid the foundations of the communities which became the hub of Jewish life in many towns in Western Europe. Later, in the fourteenth century, their descendants moved to Eastern Europe. Thus a vast interrelated dynasty of rabbinic families spread across Europe.

Since most of the prominent rabbinical families are inter-related due to Shidukhim (matchmaking), there was a core of medieval rabbinical families who were descended from Rashi. Some examples are Treves, Shapira, Luria, Katzenellenbogen, Jaffe, Heilprin, Landau, Lipshitz, Margolis, Rapaport, Heller, Weil, Isserles, Shorr, Klausner, Horowitz, Katz, Teomim, Epstein, Gunzburg, to name but a few. These families comprise the root from which most other rabbinical families stemmed. A specific family may descend from a number of marital ties between rabbinical families, which ultimately connect back to Katzenellenbogen, Luria etc, and through them to Rashi and King David.

A new study of the ancestry of the Vilna Gaon by this author revealed previously unknown sources which when correlated show that the Vilna Gaon is in fact descended from many of the above families and is descended from King David.

An extensive study of the ancestry of the Gaon of Vilna was written by the late Benyamin Rivlin and published in Sefer Hagra [3].

The Gaon's parents were Rabbi Shlomo-Zalmen (died 1758) and Treina. His mother came from the town of Seltz (today, Selets) near Grodno. His father came from a prominent Vilna family. The known male line of the Gaon's ancestry commences with Rabbi David Ashkenazi (died 1645), who was a Rosh Yeshiva in Lemberg, Poland. According to Professor Louis Ginzberg[4], David Ashkenazi may have been identical with Rabbi David, son of Mordekhai Ashkenazi, mentioned in Klilat Yofi[5]. David's son, Rabbi Moshe Kremer (died 1688), held the position of Av Beit Din (chief rabbi) of Vilna. Moshe Kremer's son, Rabbi Eliyahu (died 1710), was known as “Khassid” due to his piety.

Eliyahu Khassid had three sons: Rabbi Yissakhar Ber (or Yissakhar Dov), Rabbi Tzvi Hersh (died 1765) and Rabbi Moshe (died 1765). Tzvi Hersh was the ancestor of several prominent families, includ­ing Rivlin and Eliash, who held influential posi­tions in the Vilna community[6]. Yissakhar Ber was the father of Rabbi Shlomo Zalmen, who was the father of five sons and a daughter. The eldest son was Rabbi Eliyahu, the Gaon of Vilna (1720–1797).

The Gaon's great-grandfather Eliyahu Khassid married into another prominent rabbinic family. His wife was a daughter of Rabbi Petakhiah, son of Rabbi Moshe Rivkas (died 1671). Rabbi Moshe Rivkas came to Vilna from Prague in the early seventeenth century. During the Cossack massacres in 1655, Rivkas fled to Amsterdam, where he completed his commentary on the Shulkhan Arukh called Be-er Hagolah[7].

The earliest known ancestor of Moshe Rivkas was Yosef Hakhaver of Ofen (later Budapest), one of the members of the Jewish communi­ty of Vienna who was exiled to Prague in 1559[8]. Yosef's son, Rabbi Petakhiah (died 1598), was sofer (scribe) of the Prague community, as was his son, Rabbi Naftali Tzvi Hersh. Naftali Tzvi Hersh Sofer (died Prague 1601) was the father of Rabbi Moshe Rivkas.

Maternal Ancestors

Little is known about the Gaon's female ancestors. There are two versions as to the identity of Naf­tali Tzvi Hersh Sofer's wife. Shapira[9] refers to Naftali as Tzvi Hersh Fasi and records his wife's name as Rivka, a daughter of Natan Mandel, son of Meir of Krakow.

But Tzvi Hersh Fasi lived in Krakow, whereas the father of Moshe Rivkas, Naftali Tzvi Hersh lived in Prague where he held the position as Sofer (scribe) of the Kahal. Tzvi Hersh Fasi held a position as Parnes Umanhig (a community leader) in Krakow. Kahana[10] lists the children of Tzvi Hersh Fasi but the name of Moshe Rivkas is not included. Naftali Tzvi Hersh Sofer died in Prague in 1601, whereas Tzvi Hersh Fasi is recorded in the Pinkas Hakahal (a community register book) in 1632. Therefore it can be seen that Shapira has confused two individuals. A possible explanation for the confusion may be due to the fact that Fasi’s son Leib was the father-in-law (by his first marriage) of Rabbi Gershon Ashkenazi of Nikolsberg and Vienna (1615-1693, author of Avodat Hagershuni) who referred to Moshe Rivkas as his “Mekhutan” (meaning that their children were married) in Gershon’s approbation to Rivkas’ Be’er Hagolah[11]

Moshe Rivkas' Descent from King David

Details of the ancestry of Moshe Rivkas can be established from the correlation of several sources. Eliezer Rivlin in the introduction to Sefer Hayakhas6 conveys a tradition of the family’s descent from King David:

“Sefer Hayakhas” Eliezer Rivlin (Jerusalem 1935)

TranslationAccording to ancient family traditions these ancestors of the family were descended from the dynasty of the House of David and the elders of the family used to relate that they saw the ancient writings in which the names of the dynasty were detailed until the House of David. Various legends also spread between the various branches of the family about the origin of their ancestors from the Spanish Exile which was in Amsterdam, and so on and so on. But if we rely on certain scientific documents we are unable to give details of he names above the Holy Rabbi Yosef Khaver, the ancestor of Rivkas on the Rivkas side, and above Rabbi David Ashkenazi father of Kremer on the Kremer side.

Although Rivlin dismisses these oral traditions because they are not based on “certain scientific documents”, he was apparently unaware of sources which, when considered together, support the oral tradition of descent from King David.

One of these sources appears in a rare comment in Saarat Eliyahu[12] , a eulogy of the Vilna Gaon written by his youngest son Avraham. It was not the habit of the Gaon to mention in his many writings members of his family. Nor was it the custom of his sons. To date few such comments have been discovered:

“Saarat Eliyhau” Avraham son of the Gaon, Grodno 1876

Translation
…….Samalion (which is the name of an angel as explained by our ancestors the Arukh and the Baalei Hatosafot)……..Two lines of ancestry are noted, one from the author of the Arukh, Rabbi Natan of Rome (1035-1106). A gap of 700 years between the Gaon and Natan makes it difficult to establish the nature of the descent. A family which also claims descent from Natan is that of Rabbi Yomtov Lipman Heller (1574-1654), author of Tosfot Yomtov. Research of the Heller family might establish a connection with the Vilna Gaon’s ancestors[13].

Of greater importance is that part of the comment by Avraham (son of the Gaon) which refers to “our grandfathers the Baalei Hatosafot”. The term “grandfathers” is a figurative term meaning “ancestors”.

The Baalei Hatosafot were the Talmudic commentators who functioned after Rashi (1040-1105). Initially these were his sons-in-law, grandsons and their families. Then each of these relatives of Rashi had their students and the group as a whole were known as Baalei Hatosafot, meaning the authors of the additional commentaries to those of Rashi and his predecessors.

Avraham’s comment referring to his ancestors as Baalei Hatosafot may theoretically include any of the Talmudic scholars regarded as members of this group, and not necessarily the family of Rashi. But given Rivlin’s note about the tradition of descent from King David, and given that Rashi and his family were descended from King David, the intersection of the two factors indicates that it is likely that Avraham’s comment points to the Gaon’s descent from those of the Baalei Hatosafot, who were members of Rashi’s family. Further evidence will add weight to this contention.

It might be claimed that the term “zikneynu”, “our grandfathers/ancestors” could mean “our elders” and not necessarily ancestors. But that identical term “zikneynu” is used by he Gaon’s sons in their introduction to his commentary on Shulkhan Arukh Orakh Khaim[14] .

Introduction by the Gaon’s sons to his commentary on “Shulkhan Arukh Orakh Khaim” (Shklov 1803)

TranslationAnd our ancestor the Rabbi the Gaon our Teacher the Rabbi Reb M. who authored Be’er Hagolah.
There the term “zikneynu” is applied to Rabbi Moshe Rivkas, the Gaon’s great-great-great-grandfather. In those instances where scholars of previous generations are referred to, the term usually used is “khazal” meaning “our wise men of blessed memory”, or “razal” meaning “our rabbis of blessed memory”. In Saarat Eliyahu10 Avraham uses the term “razal” for other scholars and only in this one instance uses “zikneynu” to refer to his ancestors Natan of Rome and the Baalei Hatosafot.

It might be asked how Avraham knew of his ancestry. It seems unlikely that his father The Vilna Gaon would have taken time away from his studies to tell his sons stories about their ancestors. Such is the impression given by descriptions of the Gaon’s character with respect to his total dedication to study, begrudging any diversion for secular purposes, to the extent that he rarely enquired of his family’s welfare. Yet there is evidence that the Gaon did tell his sons about their ancestry as described by Avraham in Saarat Eliyahu:

“Saarat Eliyhau” Avraham son of the Gaon, Grodno 1876
Translation
……… How have we forgotten our holy ancestors. The rabbi the Gaon of our strength our Rabbi Moshe of blessed memory, Av Beit Din of community may it thrive, who saved us from several slanders and blood libels through his wonderful deeds. And from evil officials, as told us our lord our teacher and Rabbi my father the Gaon … who knew in his youth elders who told him, and the son of the above Gaon Reb M. of blessed memory, the rabbi the Khassid Rabbi Eliyahu of blessed memory after whose name our lord our father our teacher the rabbi of blessed memory was called. His great piety and separation, and the thunder of his brave righteousness ….

Here is clear evidence that the Gaon heard in his youth from the elders of Vilna information about his ancestors. Therefore it is reasonable to assume that the Gaon was the source for Avraham’s information about his descent from Natan of Rome and the Baalei Hatosafot.

A possible relationship between Moshe Rivkas and the Katzenellenbogen family was mentioned in Eliyahu’s Branches, the Descendants of the Vilna Gaon and His Family[15]. At the time of writing of that book, evidence to explain the claim was not available and so the author wrote “This claim is unsubstantiated”. New evidence makes that statement no longer appropriate.

Benyamin Rivlin, the son of Eliezer Rivlin, the author of Sefer Hayakhas6, wrote a small biography of his ancestor Rabbi Moshe Rivkas, Reb Moshe Rivkas[16]:

“R’ Moshe Rivkes – Benyamin Rivlin (Jerusalem 1971)
TranslationAbout Reb Naftali Hirsh Sofer of the Holy Community of Prague, son of Reb Petakhiah, related his son Reb Moshe Rivkas, in the above introduction [to his book Be’er Hagolah] that “he drew water and served before the rabbi the Gaon our teacher the Rabbi Reb Falk Katz of blessed memory in the Holy Community of Lvov, after his marriage, in the year 5356 and 5357 [1596 and 1597], and there edited the Shulkhan Arukh and wrote at the side some matters from the Shulkhan Arukh of the above rabbi the Gaon of blessed memory.
His wife was Mrs. Telza – of the root of the Gaon Reb Shaul Wahl, and apparently he was “His Honor Hirsh the son of the master the honorable Petakhiah Sofer, tender in years, Sofer son of Sofer, who passed away in Elul 5361 [1601] in Prague.Although Benyamin Rivlin does not refer to his father’s comment about Davidic descent, if, as he states, Moshe Rivkas mother was “of the trunk of Shaul Wahl” then Moshe Rivkas was thereby descended from King David since Shaul Wahl’s family, Katzenellenbogen was descended through the Luria and Mintz families from Rashi, and thereby from King David.

This reference to Telza, Moshe Rivkas’ mother, appeared prior to Benyamin Rivlin’s comment in 1971, in 1900 in Bentzion Eizenstadt’s Dor Rabanav Vesofraf[17] where he quotes Tzvi Hersh Edelman as stating that Telza was “a granddaughter of Shaul Wahl”. Edelman wrote in 1845 Gedulat Shaul[18] a history of Shaul Wahl’s family based on a 1755 manuscript Yesh Mankhilin[19] held in the Bodlean library in Oxford. Yesh Mankhilin includes many details of the Katzenellenbogen family, yet does not refer to Telza. Nor does Edelman’s Gedulat Shaul refer to Telza. That book was planned to appear in four volumes, only one of which is extant. Possibly Eizenstadt took his source from an unpublished manuscript by Edelman. Benyamin Rivlin makes a similar statement without quoting his source, describing Telza as “of the trunk of Shaul Wahl” whereas Eizenstadt narrows down the relationship to “a granddaughter of Shaul Wahl”.
Prior to publishing his Reb Moshe Rivkas in 1971, in 1954 Benyamin Rivlin wrote a chapter in Sefer Hagra1 providing biographical details of the Gaon’s ancestors Rabbi Moshe Kremer and Rabbi Moshe Rivkas. He includes several sources in which Moshe Rivkas refers to his relatives:

Relatives of Rabbi Moshe Rivkas – Sefer Hagra, Benyamin Rivlin

Translationa. The author of the book Or Yekarot and Leviat Khen (Zolkva, 5516 [1716] ) is descended from Reb Moshe Rivkas and writes that he is from the family Khefetz from the Holy Community of Vilna, and so writes the author of Maamar Efsharut Hativit (Amsterdam 5522 [1762] `from the family Khefetz’[20].
b. not relevant
c. According to Rabbi Moshe in Be’er Hagolah his relatives were the Rabbi Reb Yeshaya Horowitz, the author of Shnei Lukhot Habrit (43) and the Rabbi Mordekhai Krasnik of the holy community of Zeil (44.
d. The Rabbi the Gaon our teacher the Rabbi Reb Gershon Ashkenazi Av Beit Din of Nikolsberg and Vienna, who was among the approbants to the book of Reb Moshe, writes of him that he was his Mekhutan[21].
(43). Be’er Hagolah, Orakh Khaim 645, 7, 30 and see there Khoshen Mishpat 67, 68.
(44). Ibid, Orakh Khaim 586. 1. 5.The following are Rabbi Moshe Rivkas’ comments about his relatives in his book Be’er Hagolah:
Shulkhan Arukh, Be’er Hagolah Orakh Khaim Khoshen Mishpat

Yeshaya Horowitz “Shelah” Mordekhai Krasnik Yeshaya Horowitz “Shelah”

Translation(Wrote my relative the Rabbi, Rabbi Yeshaya Horowitz in his book Shnei Lukhot Habrit …
(Questioned my relative the rabbi Reb Mordekhai Krasnik P of the Holy Community K [an abbreviation which may mean Parnes of the Holy Community of Krakow] ….
……. and my relative the Rabbi author of Shnei Lukhot Habrit……Mordekhai Krasnik of Zeil was a Dayan (rabbinical judge) in Krakow in 1643 and then rabbi in Luntshitz[22]. His relationship with Rivkas requires further research.

Rivkas’ reference to “my relative Rabbi Yeshaya Horowitz”, taken independently of other relationships quoted above, might not establish the nature of the Rivkas/Horowitz relationship. But taking into account Rivkas’ Katzenellenbogen relationship, his link to Yeshaya Horowitz can be seen as follows:

Moshe Rivkas was born in 1596.

Shaul Wahl was born in 1545. His son Meir was born no earlier than 1565, since his namesake great-grandfather Rabbi Meir Katzenellenbogen the “Maharam Padua” died in 1565.

The period between the birth date of Shaul Wahl and Moshe Rivkas was fifty-one years which had to include two generations for Telza to have been a granddaughter of Shaul Wahl.

From a study of the various children and grandchildren of Shaul Wahl, it seems that Moshe Rivkas’ mother Telza was a daughter of Shaul Wahl’s son Meir Katzenellenbogen and was born about 1580 when her father was aged about fifteen.

Telza was about sixteen years of age when she gave birth to Moshe Rivkas in 1596.

No other scenario is feasible as the other children of Shaul Wahl were too young to have been the parent of Telza, given that her son Moshe Rivkas was born in 1596.

Rabbi Pinkhas Horowitz[23] of Prague was a son of Yisrael Horowitz, son of Aharon Meshulam Zalmen Horowitz, son of Yeshaya Halevy Horowitz of Prague. The latter Yeshaya had another son Shabtai Sheftel, father of Avraham, father of Yeshaya (1570-1626), author of Shnei Lukhot Habrit, and known by the abbreviation of that book as the Sheloh. The Sheloh possibly born in Prague, served as rabbi in several communities before taking up the position as rabbi of Prague in 1614. He left that position in 1621 to settle in Eretz Yisrael where he died in Tiberias in 1626.

From the logistics of the Sheloh’s biography it can be seen that his relative Moshe Rivkas, from the age of eighteen, could have been personally acquainted with the Sheloh when he lived in Prague. Hence Rivkas’ comment in Be’er Hagolah that he was related to the Sheloh.

The relations of Meir Katzenellenbogen appear in Yesh Mankhilin:

Yesh Mankhilin – editor’s introduction
TranslationThe Gaon Reb Meir Katzenellenbogen was a son of the Sar [officer/lord] our Rabbi Shaul Wahl of blessed memory. He was a son-in-law of Reb Pinkhas Horowitz, because he took his daughter Hinda to be his wife………

Yesh Mankhilin – Pinkhas Katzenellenbogen

TranslationAnd my father’s father’s father the Rabbi Our Teacher the Rabbi Reb Meir Shaul’s of blessed memory [Av Beit Din of the Holy Community of Brisk], his wife the Rabbanit Mrs. Hinda may her soul be in Eden, daughter of the famous, Our Teacher the Rabbi Pinkhas Segal Horowitz from Krakow, brother-in-law of the Remo of blessed memory.
And his father was the famous [Shaul] Wahl] [the Sar] and his wife Mrs. Devorah, may her soul be in Eden, daughter of Reb David.
Rivkas’ comment about his Horowitz relative confirms that his mother Telza was a daughter of Meir Katzenellenbogen since Meir’s wife was a Horowitz.

Other relatives of Moshe Rivkas bore the surname (or appellation) Wahl or Wahls. Whether this indicated a relationship with Shaul Wahl requires further research.

An additional source for the ancestry of Moshe Rivkas through the Katzenellenbogen and Horowitz families appears in Shnot Eliyahu[24] the Vilna Gaon’s commentary on the Order Zeraim of the Mishnah, edited by his son-in-law Rabbi Moshe of Pinsk. A reference to Moshe’s ancestor Rabbi Shmuel of Antipol, Karlin and Pinsk, as being a blood relative of the Gaon appears there.

The author of Sefer Yukhsin[25] mentions that the nature of the relationship was not known to him:

Sefer Yukhsin, Rozenkrantz

TranslationThe Gaon Reb Eliyahu of Vilna, of blessed and righteous memory, was descended from one family with my grandfather [ancestor] the Gaon Reb Shmuel of blessed memory Av Beit Din of the Holy Community of Karlin and his brothers, which is found in Shnot Eliyahu on Zeraim where it is mentioned there about my grandfather the Gaon R”Sh who was his relative. But I have not found out at the moment in a clear tradition, the head of which paternal house in the dynasty of our family.

Our Rabbi Maharsha of blessed memory was the father-in-law of the Gaon, the sharp, the saint Reb Moshe son of the Gaon Reb Yitskhak of blessed memory, and the above Reb Yitskhak was a son-in-law of Reb Simkha Bunem Av Beit Din of the Holy Community of Krakow, son-in-law of the Gaon Head of all the Diaspora, the saint Reb Moshe author of the Mapah, and the above Reb Moshe son of Yitskhak was Av Beit Din of the Holy Community of Lublin and he was the author of the book Mahadura Batra of the Maharsha, and his son-in-law was the Gaon Reb Avraham Feigas of blessed memory. The son of Reb Avraham was the Gaon Rabbi Reb Yosef Khassid Koidanover, the son of Reb Yosef was the Rabbi the Gaon the saint Reb Kalman, Av Beit Din of the Holy Community of Pinsk. The son of Reb Kalman was the Rabbi the Gaon the saint Reb Leib of blessed memory, …………The Rabbi the Gaon the saint Reb Leib had three sons, 1. the Rabbi the Gaon the saint Reb Shmuel of blessed memory Av Beit Din of Antipole, Karlin and Pinsk.
The Horowitz descent of the Gaon, established from Moshe Rivkas’ comment in Be’er Hagolah solves Rozenkranz’s problem. He shows that Shmuel of Pinsk was descended from Rabbi Moshe Isserles, the Remo. Isserles’ sister Beila was the wife of Pinkhas Horowitz. Thus the Gaon and Shmuel of Karlin shared ancestry from the Isserles family.

The Vilna Gaon and Shmuel of Karlin relationship, the manner of which was hitherto unknown, correlates and confirms the other seemingly isolated sources, which taken together, establish the Davidic descent of the Vilna Gaon.

The comment of Avraham, (son of the Vilna Gaon) in Saarat Eliyahu, about descent from the author of the Arukh, Rabbi Natan of Rome, requires further research. But it should be noted that one family which also claimed descent from Natan was that of Rabbi Yom Tov Lipman Heller (1579-1654), author of Tosefot Yom Tov. Heller’s wife Rekhel was a granddaughter of Pinkhas Horowitz’s sister and thus related to Moshe Rivkas. Heller also functioned as rabbi in Prague during a period when Rivkas could have been acquainted with him. Natan of Rome was a member of the Anav family. Members of the Anav family also lived in Prague. One of Moshe Rivkas’ female ancestors may have been an Anav, thus accounting for Avraham’s comment about his descent from Natan of Rome.

Most sources[26] claim that Natan Heller was descended from Natan of Rome through his father. One source[27] states that it was though his mother.

Soofee

My activities

Chaim (Keith) Freedman was born in 1947 in Melbourne, Australia to parents of eastern European origins. He was educated at Mount Scopus College in Melbourne. In 1977, he immigrated with his wife to Israel.
Chaim is a noted genealogist having lectured at numerous genealogical and historical conferences including The International Conference on Jewish Genealogy, Jerusalem 1984,1994 and 2004. He has published his research in Avotaynu, Sharsheret Hadorot, Search, RootsKey, the Journal of the Australian Jewish Historical Society and Yated Ne'eman.
Freedman edited "Jewish Personal Names: Their Origin, Derivation and Diminutive Forms" by the late Rabbi Shmuel Gorr, published in 1992 by Avotaynu.
Freedman wrote several books about his immediate family, "Our Fathers' Harvest", a history of the Komisaruk and other families involved in Jewish agricultural colonization in the Ukraine, and "The Pen and the Blade", a history of the Super family.
Chaim Freedmans major work "Eliyahu's Branches, The Descendants of the Vilna Gaon and His Family" was published in 1997 by Avotaynu. The book is the culmination of thirty years of research of the Vilna Gaon, and includes 20,000 names with valuable biographical and historical details.
Freedman's particular expertise in Rabbinical genealogy was published in 2001 in his book "Beit Rabbanan, Sources of Rabbinical Genealogy". Much of the content of this book appears on the RavSIG site http://www.jewishgen.org/Rabbinic/
Freedman's presentation of Rabbinical genealogical sources has been published in Avotaynu's "Guide to Jewish Genealogical Research" (2004).
Freedman acted as a consultant to Beit Hatefutsot's exhibition on the Vilna Gaon in 1998. He provided material for Beit Hatefutsot's 1983 exhibition "The Jewish Agricultural Experience in the Diaspora".
Freedman has lectured to the Israeli Genealogical Society in Jerusalem and Tel Aviv and to the Jewish Family Research Association in Tel Aviv and Petah Tikvah. His lectures always draw a good and attentive audience who appreciate the opportunity to hear of his activities in genealogical research and learn from his wide experience in using a range of valuable sources.
Many of his compositions appear on the Internet

My Photos

Some philosophy - stress avoidance

Learn to delay reacting. You can’t always prevent stressful situations from happening, but there are ways to help you prevent stress from taking over your body. Learn to recognize the first small signs of stress in your body, and immediately realize that you don’t have to react instantly! Take a deep breath. Take two or three. Look away, clear your head, excuse yourself and go someplace to meditate; do whatever it takes to put a bit of distance between you and your reaction to whatever it is that is stressful for you. Mentally step back and put the situation in perspective and ask yourself if you even need to respond? Will responding do any good? Will it help? Will it make a difference? Or will it make things worse. If it is not necessary for you to respond, let it go and focus on something else. If you do need to take action, consider first what might be best and what the outcome might be, and then make a deliberate choice based not on your emotions, but on your knowledge and the desired outcome. Above all else, take the time you need to step back from the situation before you respond or react in any way.

Torah and Genealogy

Torah and Genealogy
By Chaim Freedman
Reprinted from Eliyahu's Branches, the Descendants of the Vilna Gaon and His Family (Avotaynu 1997)
Yikhus (lineage) has always been an integral part of Judaism. In the opening chapters of the Bible, in the weekly Torah portion, the concept of recording the history of mankind appears with the use of the term Sefer Toldot Adam (Book of the history of man), Bereishit (Genesis) 5:1.
The Midrash (Midrash Rabba, Parasha 24) explains this term to indicate that Adam, the first man, was given a preview of all the generations that were destined to descend from him: God revealed to Adam each generation with its scholars, each generation and its wise men, each generation and its writers, each generation and its leaders. Adam was the only one who saw the yikhus which descended from him, until the end of all generations. (Yalkut Shimoni) The Midrash asserts that the Messiah will arrive only when all those generations that were predestined to live have in fact been born.
The course of the Biblical narrative revolves around the sequence of the generations, from the early generations descended from Adam, through the division of the nations descended from Noakh, and down to the Jewish Patriarchs: Avraham, Yitskhak and Yaakov (Abraham, Isaac, Jacob). Each major figure is introduced in the Bible first by a narration of his descent, connecting him with all the previous generations. Thus, the great Jewish teacher Moshe (Moses) is introduced through his father's descent from the tribe of Levi.
From the time of the descent of the Children of Israel to Egypt and following their liberation from Egyptian bondage, their genealogy is noted at the very beginning of the book of Shmot (Exodus). Time and time again throughout the Bible, lengthy genealogical lists are recorded. The Torah includes 477 genealogical records. The Prophets and other books of the Bible include 2,756 genealogical records. Divrei Hayamim (Chronicles) is almost entirely concerned with genealogy.
For the Jews returning from the Babylonian Exile, it was particularly important that they retained knowledge of their descent. This knowledge conferred upon them their status in society, which was often based on their relationships with prominent families, in particular, the ruling House of David.
Those who had assimilated with their non-Jewish neighbours in Babylon found that their lineage was held in suspicion, particularly if they belonged to the priesthood. Such problems are portrayed in detail in the book of Ezra: They sought their genealogical records, but they were no longer available, and so they were banished from the priesthood. Those immigrants could not state which was their father's house or whether they were of the seed of Yisrael. (Ezra 2:62)
The Talmud in the Tractate Kiddushin (Chapter 4) stresses the importance of yikhus: Ten lineages emigrated from Babylon. The Holy One, Blessed Be He, does not bestow his Divine Presence, other than on Israeli families of noble Yikhus. Yet the Rambam (Mishne Torah, Hilkhot Melakhim, Chapter 12, Halakha 3) gives hope in the future for those who have lost the records of their lineage: In the time of the king Mashiakh, when his kingdom is established and all Yisrael are gathered, their lineage will be revealed by the Holy Spirit which will rest upon him, and he will announce to everyone in Yisrael to which tribe he belongs.
The Torah places importance on yikhus because man is influenced by the qualities and characteristics of his forefathers, both genetically and by the moral values that are passed from generation to generation. The book of Mishlei (Proverbs, 1:8) states: Heed, my son, the moral advice of your father, and do not abandon the teaching of your mother. The Gaon of Vilna comments on this sentence: Man has three partners: the Holy One Blessed Be He, his father and his mother.
This theme is taken up in the Talmud (Avot 3:1): Know from whence you came, and where you are going, and to Whom you will have to give account in the future. Only if we know from where we originate in terms of our family heritage will we be in a position to decide what path in life we should take in the future.
The late Rabbi Shmuel Gorr, who dedicated his entire life to genealogical research, believed: Just as we perform many Mitzvot as an act of zeikher le'maaseh bereishit (commemoration of the act of the creation), so the study of our family history can be considered as another aspect of this Mitzvah. When we see ourselves obligated to preserve the continuity of our people's existence in the world, so will we fulfill our task as it was prescribed by the Holy One Blessed Be He from the time of the creation of Man.
The study of genealogy, therefore, can be considered as an act of zeikher le'maaseh bereishit, as we seek to link ourselves, through the generations of our ancestors, with the first living man, Adam. Yet, from the outset, the Biblical commentators explained that illustrious lineage alone was not worthy of note. Commenting on the verses of Bereishit 6:9B10: These are the generations of Noakh; Noakh begat three sons. Rashi explains: The essence of the history of righteous men is their deeds.
One of the most comprehensive collections of genealogical quotations based on Jewish religious sources appears in Rabbi Yosef Zekhariah Stern's Zekher Leyehosef (1898). The following are some examples: It is worthy of all who seek righteousness to look to the rock from which they were hewn (Yeshayahu, Isaiah 52) and should be Asons of sons are a crown to the elderly, and the glory of sons are their fathers. (Mishlei, Proverbs 17) Like a crown without a kingdom and a gold ring in the nose of one who embraces garbage, so is the value of ancestral Yikhus without personal Yikhus to abandon evil ways. (Yalkut Shimoni; Rashi) If you see a Tsaddik who is the son of righteous fathers, he will not hastily sin (Midrash Mishlei 14) But what of the person who is not descended from ancestry worthy of note? Stern answers: It is important to the Almighty that man should abandon the ways of his ancestors (if they were not worthy) and follow the ways of God about whom it is said, "Peace to the distant, who is the seed of distant ones, but came close."Stern stresses the duty to perpetuate the memory of former generations: How can we not stretch out in our hearts to our ancestors who may be forgotten within two or three generations as if they never existed?
In our generation, after our ancestors left the countries where their families lived for many generations and emigrated to other countries, we should perpetuate their history. In particular we have a duty to immortalise the memories of the communities and families that perished for the sanctification of the Holy Name during the Holocaust or during anti-Semitic acts throughout the course of Jewish history: To do justice with the deceased and give them a memory upon the face of the earth.
The Midrash (Midrash Rabba, Parasha 37) explains the origin of man's naming system: The early generations that knew their lineage well, gave names to commemorate an event. But we, who do not know well our lineage, give names after our ancestors. The Gaon of Vilna comments on the term used in reference to a deceased person, "May the righteous be remembered for a blessing, and may the name of the wicked decay" (Mishlei, Proverbs 10:7): Remembrance is recalling that which happened in the past, that is, after the death of a righteous person, he is not just a memory, but he is a blessing. But as for the wicked, even his name is contemptible.
Throughout Jewish prayer the concept of recalling our ancestors is a recurrent theme. The central prayer of the three daily services, the Shmonah Esreh, begins with: God of Avraham, God of Yitskhak, God of Yaakov...remember the good deeds of our fathers and bring the redeemer to their sons' sons. Amongst the most important statutes given to the People of Israel, the Ten Commandments, is the commandment: Honour your father and your mother.... In the High Holy Day liturgy the relationship between God and man is couched in familial terms: If you regard us as sons, have pity upon us like a father. Our Father, our King....
The tracing of family history is a most effective way to appreciate Jewish history on a personal level. As we recite in the Hagaddah of the Pesakh (Passover) festival: In each generation man must regard himself as if he himself came out of Egypt, as it is said and you should relate it to your son on that day, saying... People make history by their reaction to the demands and opportunities of their environment. An awareness of personal family history establishes a link in the chain of Jewish existence.
Jews left Babylon and Eretz Yisrael and spread out through the Diaspora. Many of their genealogical records were lost. Yet certain families painstakingly preserved their traditions of descent. The scholarly family of the Kalonymides left Babylon about the eighth century, settled in Italy, and then moved to the Rhineland and France in the ninth and tenth centuries. From this family emanated the great Biblical and Talmudic commentator Rashi (1040-1105). Rashi's family and disciples established centers of learning in many towns in Western Europe and later, in the fourteenth century, in Eastern Europe.
Thus a vast interrelated dynasty of rabbinic families spread across Europe, establishing a framework for future genealogical research.
Sources: Many of the sources quoted above were collected by the late Rabbi Shmuel Gorr as part of an article he wrote titled "Torah and Genealogy."